A Brief Introduction to Setting up a Buddhist Altar

Writer in Chinese by Dr. Yutang Lin

Translated by Chien-Yun Hsu

This essay briefly presents Guru C. M. Chen's teaching on the meanings and
principles of setting up a Buddhist altar so as to provide a practical manual
for the beginners. References are listed behind for those who are interested in
further studies.

A. The Meanings of Setting up a Buddhist Altar

a. To invoke holy beings to come down and stay so as to enrich the wisdom and
compassion of the practitioner and his family daily until the Perfect
Enlightenment is achieved.

b. All sorts of attendant practices such as prostrations, offerings, praises,
etc. are included in the daily practices so that, firstly, the merits for
achieving enlightenment are accumulated by deepening the relationship of Refuge;
and secondly, the bodhicitta is nourished through extending the merits toward
the attainment of Buddhahood for all sentient beings.

c. By means of gazing at Buddhas, lighting lamps, burning incense, offering
flowers, prostrating, etc., the functions of the five sense-organs are
completely absorbed in the Buddhist practices and hence the purification of the
practitioner's mind is enhanced and accelerated.

d. It is easier to form an unalterable habit by doing the daily practices not
only at a regular time but also at a definite place.

e. The grandeur and serenity of a Buddhist altar would demonstrate the
practitioner's faith in taking the Refuge and give visitors chances of
acquainting with and taking delight in such practices.

B. The Location of a Buddhist Altar

It is ideal to set up a Buddhist altar in a dedicated room. If the building
is of two or more stories, it is proper to set it up on the top floor. If there
is no dedicated room available, a quiet place or a room which can be closed up
for quiet meditation at the regular practice time should be selected.

The orientation of a Buddhist altar depends on the main Buddha worshipped. If
the practitioner majors in the Pureland school, the main Holiness should be
Amitabha Buddha And hence the altar

should be oriented toward the East. In case of the Healing Buddha who
eliminates misfortunes and prolongs lives, it should be orientated toward the
West. (All notes below are added into the English translation by Dr. Lin. Note
1: Amitabha Buddha's Pureland is in the West, hence the altar ideally is to be
set up such that when we face Him, we are facing the West. A similar remark
applies to the case of the Healing Buddha whose Pureland is in the East.) If the
wall available is not of the ideal orientation, it is also fine to ignore this
point. It is proper to select a wall with sufficient illumination so that it is
easier for the practitioner to concentrate on gazing at the holy images .

C. The Installation of the Images of Buddhas

The images of Buddhas selected should have been made according to correct
rules. Try to avoid those made of fragile materials, such as porcelain, so that
they will not be damaged in accidental falls.

In general, holy images complete with a seat are to be selected for an altar.
However, in case of an antique image that had been worshipped by some virtuous
Buddhist for a long time, even though it is scarred and cracked a little, it is
still fine to welcome it home with respect and continue worshipping.

It is proper to ask a virtuous Buddhist practitioner to perform the
invocation ceremony for a Buddhist image so as to bring in the body, speech,
mind, merits and activities of the depicted holy being. If a Buddhist statue is
hollow, it should be fully filled in advance with sutras, mantras, holy relics,
jewels, dried pine or cypress leaves etc. by the practitioner who is going to
conduct the invocation. If there is no virtuous Buddhist practitioner near by,
it is also fine to install and worship the images first and get the invocation
done in the future when chances arise.

The Buddhist images hung on the wall should be positioned according to their
status. Usually, they are hung in rows from top down in the order of guru,
yidam, dakini and protector. Again, in the rows, they should be arranged in the
order of Dharmakaya, Sambhogakaya and Nirmanakaya or of Buddha, Bodhisattva,
Pratyekabuddha and Arhat. There are two ways to arrange the images in a row:

1. The superiority is from right to left - the highest one starts from the
right most side of the wall (i.e. the left-hand side of the practitioner when he
faces the wall).

2. The superiority starts from the middle and then in turn to its right-hand
side and its left-hand side as follows.

The shape and size of the images should also be taken into consideration so
that the resultant combination would be symmetrical and nice looking. Hence one
of the two ways introduced above can be chosen to produce the best arrangement
possible. (Note 2: On one altar, the two ways introduced above may be applied
respectively to different rows. For example, the images on the wall may be
arranged according to the second way, while the holy statues on the table may be
arranged according to the first way.) The image of a yidam and the image of its
mandala should be hung in a column but not in a row. The mandala can be either
over or under its yidam. For example, the picture of the Western Pureland may be
hung over or under the image of Amitabha Buddha but not beside it. The
superiority on the right as mentioned above is an ancient custom of Sakyamuni
Buddha handed down in India and Tibet. The images of the three Holinesses of the
Western Pureland as drawn by the Chinese painters usually follow the Chinese
custom of superiority on the left, and hence with Avalokitesvara and
Mahasthanaprapta on Amitabha's left and right respectively. If both Bodhisattvas
are painted facing toward the Buddha, we are obliged to follow the underlying
local custom in our arrangement. If the three images are not on one sheet of
paper and the two Bodhisattvas are facing forward, then it is more proper to put
Avalokitesvara on the right (Note 3: and mahasthanaprapta on the left of
Amitabha Buddha) according to Sakyamuni's original custom.

If the wall chosen is not large enough for hanging all the images, some of
them may be hung on the other three walls of the room. On each wall, the images
should still be installed according to the principles explained above. The
images of protectors may be hung on the wall opposite to the alter at lower
positions so that they can pay attention to the instructions of Buddhas. It is
also fine to add an offering table with offerings under the images of protectors
to form an altar dedicated to these Dharma protectors.

Buddhist statues may be placed on the altar table. If there is only one
table, arrange the statues near the wall and the offerings before them. (Note 4:
Some altar uses two tables: a higher one set near the wall for placing the
statues and a lower one in front for placing the offerings.) The order of
arrangement is still determined as mentioned above. If there are two or more
rows, do not let the bigger statues block the view of the smaller ones. It is
proper to have the altar table and the offering table covered with majestic
cloths or decorated with carved designs of auspiciousness.

It is proper to put the sariras (Note 5: i.e. relics of holy Buddhists) in a
miniature sarira-stupa with transparent glass windows and place it on the altar
table for worshipping.

D.The Location of the Bookshelves for Sutras

All Buddhas are born from the Dharma (Note 6: i.e. Enlightenment is achieved
through following the Buddhist teachings), hence sutras and mantras may only be
placed over or beside the Buddhist images or statues to show respect. It is a
mistake to put sutras and mantras under the images of Buddhas or offering
tables. Sutras or mantras may also be placed on the altar table for worshipping.
Make sure that nothing is placed on top of them (Note 7: except protective or
ornamental coverings.) If there is only one bookcase which is not for the
exclusive use of sutras, sutras and mantras should be placed on the top shelves;
Buddhist books and the audio cassettes of Buddhist hymns and Amitabha chanting,
the middle ones; and books on other religions or worldly affairs, the bottom
ones.

Those practitioners who intend to circulate, free of charges, Buddhist books
and images may assign a part of a bookcase or set a dedicated bookcase near the
Buddhist altar or in the parlor for that purpose so that visitors may select and
pick up whatever they are interested in.

E. The Placement of the Dharma Implements

Dharma implements, such as a wooden fish, hand-bell, Dharma wheel, bell and
vajra, etc., may be placed in front or on either side of the Buddhist images on
an altar table. A Buddhist rosary may be coiled clockwise to form a lotus seat
with three loops so that the father- and mother- beads stand upright on the
seat. While picking up a set of bell and vajra, cross the hands with the right
one over the left one and take the vajra with the right hand, and the bell, the
left one. The way of putting down the bell and vajra is the same as the way of
picking them up. Hence the bell is placed closely on the left of the vajra on
the table. The female Buddha's face on the bell-handle should face the
practitioner. If there is a Tantric drum (Damaru), it should be placed, standing
on its side (instead of one drumhead flat on the table), to the right of a
vajra. If a Dharma wheel can not stand steadily by itself, its handle may be
inserted into a cup filled with rice. Tantric implements, such as ritual daggers
and curved knives, should be placed close to the holy beings who use them. If
they are set flat on the table, their sharp ends should face away from the
images so as to defend against demons. If they stand upright, their sharp ends
should point downwards. Hence daggers are sometimes inserted in a tube filled
with rice. The counters for counting the numbers of chantings, offerings or
prostrations may also be placed on the edge of an altar table. The board for
prostrating and the cushions for worshipping or meditating may be placed in
front of an offering table. If there is room under the table, they may be stored
in there when they are not in use.

F. The placement of the Offerings

A censer may be placed in the middle of an offering table. The censer should
be filled with incense ash or fine sand (Note 8: so that incense sticks may be
inserted to stand upright.) It may also be filled with rice first, and then,
after a fair amount of incense ash has accumulated, the contents thereof are
sieved to preserve the ash. A censer may also be used for burning powdered or
shredded sandalwood. The way is to bum the powdered sandalwood first, and then
gradually add the shreds of sandalwood. In order to prevent the walls from
getting smoked, a censer with cover for incense to lie in may be used. If an
incense stick extinguishes before it is entirely burned up, it may not be lit
again, but it may be placed in a censer for lying incense and be reused. (Note
9: An incense stick that stands up in a censer and fails to burn through is
called a "beheaded" incense. It is considered irrespectful to offer the rest of
that stick while it stands. When we use the remaining parts in a lying position,
we consider it as mere incense powder.) Do not pull out and extinguish an
incense which is still burning. Do not use the electric counterfeit incense
sticks with tiny bulbs in place of the real ones. In case it is forbidden to
burn incense in a rented house or room, at least, three or five pieces of
sandalwood should be offered on the table.

A pair of lamps may be set on the left and right sides of the offering table
in front of the Buddhist images. It would be better to have lamps that are
majestically decorated with dragons or lotus-flowers. It is best to use small
red bulbs for the lamps and leave them on all the time. Besides, butter lamps,
peanut-oil lamps or candles may also be added as offerings.

A couple of flower vases should be placed on both sides of an offering table.
Beautiful and decorative vases which are not fragile, for example, Cloisonne
vases, are preferable. Fresh flowers in season are recommended. Artificial
flowers which are well arranged would also be fine. In this case, whenever the
fresh flowers become available, they may be offered in additional vases. Several
peacock feathers may also be offered in the flower vases. Flowers of thorny
plants should not be offered to Buddhas. They may only be offered to Dharma
protectors who are brave beyond being afraid of thorns. When the flowers in a
vase are well arranged, the best-looking side should be turned toward the
Buddhist images.

In front of the censer, a row of offering cups may be set up. In Exoteric
schools, three cups of clean water may be offered. In Tantric schools, seven,
eight or nine cups may be used according to different traditions. The offerings
in the cups are essentially the same for all traditions. Eight cups stand for
eight offerings; they are, starting from the right side of the images, water
(for washing), water (for drinking), flowers, incense (for burning), lamp,
saffron (for perfuming), food and music respectively. Usually seven cups of
water are offered. Food is offered beside them. (Note 10: In this case, although
all seven cups contain only water, they are visualized as the seven kinds of
offerings, besides food, mentioned above.) The sixth cup of water which stands
for saffron may be added with a few drops of perfume (Note 11: instead of
saffron, but not in addition thereto.) The distance between two adjacent cups
(Note 12: measured from rim to rim) is about the length of a long grain of rice.
On the offering table in a retreat room, two rows of offering cups may also be
set up. The row nearer to Buddhist images is for Buddhas. The other row which is
nearer to the practitioner is for the practitioner who possesses the Buddha
Pride of his yidam. This row of cups start from the right-hand side of the
practitioner for what they stand for as explained above.

Usually, a Tantric practitioner would offer a mandala. It consists of seven
or thirty-seven offerings. In addition, The Nyingma School practitioners offer
their special trikaya mandala.

All kinds of fruits in season or food may be offered. Generally, Exoteric
practitioners make only vegetarian offerings. Tantric practitioners include meat
in their offerings but they should not kill or ask other people to kill in order
to get the meat. Only meat available from markets may be purchased for
offerings.

G. The Adding and Replacement of the Offerings

It is proper to add or replace the offerings before each meal. Incense may be
offered at any time, but at least twice a day, once in the morning and once in
the evening. If the oil lamps or candles other than the unceasingly lit lamps
can not be offered very often, they should be lit in the evening or during daily
practices. The water in vases for the fresh flowers should be replaced every two
or three days. The withered flowers should be removed when noticed. Artificial
flowers may be replaced after several months. Before going to bed or after the
evening practice, visualize the offering water to be nectar and then pour it
away to feed hungry ghosts. Dry the cups, pile them up in two sets and put them
upside-down on the table. (The sixth cup for the water added with perfume is
placed alone. The others are all in one pile.) If the cups can not be piled up,
they may be placed upside-down separately. After getting up in the morning, set
the seven cups in place again. The forth one may first be placed before the
censer as the central reference, and then set the left and right three ones
respectively. Then pour the water into the cups from a teakettle and repeat "Om
Ah Hum" while pouring. (Note 13: Fill the cups four fifth full.) Whenever one
makes offerings, one should repeat "Om Ah Hum." The mandala should be added with
rice. If there is no time to replace the rice in the mandala everyday, it should
be done on the four days when offerings are made to gurus, yidams, dakinis, and
protectors respectively. (In order, the four days are the eighth, fifteenth,
twenty-fifth and twenty- ninth of each month in (Note 14: the Chinese or
Tibetan) lunar calendar. For a Nyingma School practitioner, the eighth is
replaced by the tenth which is a special day of Padmasambhava.) All food
offerings should be removed after the period of burning up one incense or one or
two days before they would become spoiled so as to avoid the contrary result of
committing a sin. The value of offerings depends more on the sincerity of the
offerer, hence offerings that are specially bought or prepared for Buddhas are
best. Food for ourselves may also be offered to Buddhas before we take it so
that we can obtain the Buddhas' blessings. While eating, one visualizes the food
to be nectar. The offerings removed may be taken by ourselves or be given to the
beings outdoors while repeating the Giving of Leftovers Mantra: "Om Woojeedza
Palingda kaka Kasee Kasee" so that they can also share Buddhas' grace. All the
rice removed from the mandala may be fed to birds. The incense, candles, rice,
matches, etc. for making offerings may be stored in the drawers of the offering
table or under it for convenience. Matches are poisonous, hence they should not
be placed on the offering table. If there are small children in the family, the
matches and candles should be stored at other higher places so that they cannot
be reached and played by kids.

H.The Disposition of an Altar during Traveling or Moving

When you are out traveling, you had better ask someone else to do the
offerings at the altar as usual and you yourself should also make a remote
offering of food before each meal. (Note 15: Before each meal, chant "Om Ah Hum"
three times and visualize the food has been offered to all Buddhas and their
attendants, including the holy beings worshipped at your own altar.) If nobody
else can do the offerings at home for you, you first visualize that all the holy
beings on your altar melt into light and enter your heart cakra or the hand-held
Dharma wheel that you usually use. Then remove the fresh flowers and those food
that would become rotten, extinguish the candles and pour away the offering
water. While traveling, offer your food to the holy beings in the Dharma wheel
brought along with you before each meal, or visualize that you are offering the
food to the holy beings in your heart while you are eating. After you have
returned home, then visualize that the Holy beings come out as lights from your
heart or the Dharma wheel and return to their images respectively.

When you are going to move or just to move the altar to another room,
visualize that the Holy beings enter your heart cakra or a Dharma wheel in the
form of lights before you move anything on the altar. After you have set up the
Buddhist altar again at the new place, then visualize the Holy beings return to
their images in the form of lights. If there is a virtuous Buddhist practitioner
near by, an invocation ceremony may be performed again.

I. Concluding Remarks

The very brief introduction above is intended for practical applications so
that explanations on the profound theoretical significances are omitted. I hope
that the beginners would set up their Buddhist altars accordingly, start to do
the preliminary practices, such as offerings and prostrations and form a habit
of practising at a regular time and a definite place. And please do not be
content with what you have learned from this, but study further the
supplementary readings listed below so as to understand the differences between
worshipping a Buddhist altar and a godly altar, the way to establish a proper
relationship with the Buddhist images and the meanings and symbolizations at
various levels of the multitude of offerings.

The Grateful Commemoration Stanza to Sakyamuni Buddha

Chinese Original by Yogi C. M. Chen English Translation by Dr. Yutang
Lin May 12, 1989

Like thunders waking up beings in the hibernation of Ignorance, As moonlight
shining through barred windows upon jailbirds, Buddha expounded the
Tathagata-garbha luminously and fully; Remembering such grace of Sakyamuni
Buddha makes our tears flow!

Like a silkworm imprisoned by its cocoon of selffabrication, we are caught in
the illusive net of our Karmic threads; The more our efforts to untangle it, the
deeper our entanglement therein; Buddha's transcendental wisdom clarified the
nonexistence of such inherent sufferers; Remembering such grace of Sakyamuni
Buddha makes our tears flow!

Buddha secretly realized the Bliss of Nirvana, Not arising through practices,
but existing innately to be enjoyed; Buddha unconditionally presented the
complete collection of His treasures to us; Remembering such grace of Sakyamuni
Buddha makes our tears flow!

The Light of Victorious Significance is continuously omnipresent; Silently
holding a flower to hint at the indescribable Truth, Buddha showed us the
meaning of the oneness of Samsara and Nirvana; Remembering such grace of
Sakyamuni Buddha makes our tears flow!